Two letters written by Augustin to Valentinus and the monks of Adrumetum,

 Letter I.

 Letter II.

 On Grace and Free Will, to Valentinus and the Monks with Him

 Chapter 1 [I.]—The Occasion and Argument of This Work.

 Chapter 2 [II.]—He Proves the Existence of Free Will in Man from the Precepts Addressed to Him by God.

 Chapter 3.—Sinners are Convicted When Attempting to Excuse Themselves by Blaming God, Because They Have Free Will.

 Chapter 4.—The Divine Commands Which are Most Suited to the Will Itself Illustrate Its Freedom.

 Chapter 5.—He Shows that Ignorance Affords No Such Excuse as Shall Free the Offender from Punishment But that to Sin with Knowledge is a Graver Thing

 Chapter 6 [IV.]—God’s Grace to Be Maintained Against the Pelagians The Pelagian Heresy Not an Old One.

 Chapter 7.—Grace is Necessary Along with Free Will to Lead a Good Life.

 Chapter 8.—Conjugal Chastity is Itself the Gift of God.

 Chapter 9.—Entering into Temptation. Prayer is a Proof of Grace.

 Chapter 10 [V.]—Free Will and God’s Grace are Simultaneously Commended.

 Chapter 11.—Other Passages of Scripture Which the Pelagians Abuse.

 Chapter 12.—He Proves Out of St. Paul that Grace is Not Given According to Men’s Merits.

 Chapter 13 [VI.]—The Grace of God is Not Given According to Merit, But Itself Makes All Good Desert.

 Chapter 14.—Paul First Received Grace that He Might Win the Crown.

 Chapter 15.—The Pelagians Profess that the Only Grace Which is Not Given According to Our Merits is that of the Forgiveness of Sins.

 Chapter 16 [VII.]—Paul Fought, But God Gave the Victory: He Ran, But God Showed Mercy.

 Chapter 17.—The Faith that He Kept Was the Free Gift of God.

 Chapter 18.—Faith Without Good Works is Not Sufficient for Salvation.

 Chapter 19 [VIII.]—How is Eternal Life Both a Reward for Service and a Free Gift of Grace?

 Chapter 20.—The Question Answered. Justification is Grace Simply and Entirely, Eternal Life is Reward and Grace.

 Chapter 21 [IX.]—Eternal Life is “Grace for Grace.”

 Chapter 22 [X.]—Who is the Transgressor of the Law? The Oldness of Its Letter. The Newness of Its Spirit.

 Chapter 23 [XI.]—The Pelagians Maintain that the Law is the Grace of God Which Helps Us Not to Sin.

 Chapter 24 [XII.]—Who May Be Said to Wish to Establish Their Own Righteousness. “God’s Righteousness,” So Called, Which Man Has from God.

 Chapter 25 [XIII.]—As The Law is Not, So Neither is Our Nature Itself that Grace by Which We are Christians.

 Chapter 26.—The Pelagians Contend that the Grace, Which is Neither the Law Nor Nature, Avails Only to the Remission of Past Sins, But Not to the Avoid

 Chapter 27 [XIV.]—Grace Effects the Fulfilment of the Law, the Deliverance of Nature, and the Suppression of Sin’s Dominion.

 Chapter 28.—Faith is the Gift of God.

 Chapter 29.—God is Able to Convert Opposing Wills, and to Take Away from the Heart Its Hardness.

 Chapter 30.—The Grace by Which the Stony Heart is Removed is Not Preceded by Good Deserts, But by Evil Ones.

 Chapter 31 [XV.]—Free Will Has Its Function in the Heart’s Conversion But Grace Too Has Its.

 Chapter 32 [XVI.]—In What Sense It is Rightly Said That, If We Like, We May Keep God’s Commandments.

 Chapter 33 [XVII.]—A Good Will May Be Small and Weak An Ample Will, Great Love. Operating and Co-operating Grace.

 Chapter 34.—The Apostle’s Eulogy of Love. Correction to Be Administered with Love.

 Chapter 35.—Commendations of Love.

 Chapter 36.—Love Commended by Our Lord Himself.

 Chapter 37 [XVIII.]—The Love Which Fulfils the Commandments is Not of Ourselves, But of God.

 Chapter 38.—We Would Not Love God Unless He First Loved Us. The Apostles Chose Christ Because They Were Chosen They Were Not Chosen Because They Chos

 Chapter 39.—The Spirit of Fear a Great Gift of God.

 Chapter 40 [XIX.]—The Ignorance of the Pelagians in Maintaining that the Knowledge of the Law Comes from God, But that Love Comes from Ourselves.

 Chapter 41 [XX.]—The Wills of Men are So Much in the Power of God, that He Can Turn Them Whithersoever It Pleases Him.

 Chapter 42 [XXI]—God Does Whatsoever He Wills in the Hearts of Even Wicked Men.

 Chapter 43.—God Operates on Men’s Hearts to Incline Their Wills Whithersoever He Pleases.

 Chapter 44 [XXII.]—Gratuitous Grace Exemplified in Infants.

 Chapter 45 [XXIII]—The Reason Why One Person is Assisted by Grace, and Another is Not Helped, Must Be Referred to the Secret Judgments of God.

 Chapter 46 [XXIV.]—Understanding and Wisdom Must Be Sought from God.

Chapter 22 [X.]—Who is the Transgressor of the Law? The Oldness of Its Letter. The Newness of Its Spirit.

Therefore, brethren, you ought by free will not do evil but do good; this, indeed, is the lesson taught us in the law of God, in the Holy Scriptures—both Old and New. Let us, however, read, and by the Lord’s help understand, what the apostle tells us: “Because by the deeds of the law there shall no flesh be justified in His sight; for by the law is the knowledge of sin.”158    Rom. iii. 20. Observe, he says “the knowledge,” not “the destruction,” of sin. But when a man knows sin, and grace does not help him to avoid what he knows, undoubtedly the law works wrath. And this the apostle explicitly says in another passage. His words are: “The law worketh wrath.”159    Rom. iv. 15. The reason of this statement lies in the fact that God’s wrath is greater in the case of the transgressor who by the law knows sin, and yet commits it; such a man is thus a transgressor of the law, even as the apostle says in another sentence, “For where no law is, there is no transgression.”160    Rom. iv. 15. It is in accordance with this principle that he elsewhere says, “That we may serve in newness of spirit, and not in the oldness of the letter;”161    Rom. vii. 6. wishing the law to be here understood by “the oldness of the letter,” and what else by “newness of spirit” than grace? Then, that it might not be thought that he had brought any accusation, or suggested any blame, against the law, he immediately takes himself to task with this inquiry: “What shall we say, then? Is the law sin? God forbid.” He then adds the statement: “Nay, I had not known sin but by the law;”162    Rom. vii. 6, 7. which is of the same import as the passage above quoted: “By the law is the knowledge of sin.”163    Rom. iii. 20. Then: “For I had not known lust,” he says, “except the law had said, ‘Thou shalt not covet.’164    Ex. xx. 17. But sin, taking occasion by the commandment, wrought in me all manner of concupiscence. For without the law sin was dead. For I was alive without the law once; but when the commandment came, sin revived, and I died. And the commandment, which was ordained to life, I found to be unto death. For sin, taking occasion by the commandment, deceived me, and by it slew me. Wherefore the law is holy; and the commandment holy, just, and good. Was, then, that which is good made death unto me? God forbid. But sin, that it might appear sin, worked death in me by that which is good,—in order that the sinner, or165    Ut fiat supra modum peccator, aut peccatum, etc. [This odd reading probably arose from mistaking the Greek article ἡ for the disjunctive particle ἤ. It occurs frequently in Augustin.—W.] the sin, might by the commandment become beyond measure.”166    Rom. vii. 7–13. And to the Galatians he writes: “Knowing that a man is not justified by the works of the law, except through faith in Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law; for by the works of the law shall no flesh be justified.”167    Gal. ii. 16.

CAPUT X.

22. Itaque, fratres, debetis quidem per liberum arbitrium non facere mala, et facere bona; hoc enim nobis lex Dei praecipit in Libris sanctis, sive veteribus, sive novis: sed legamus et adjuvante Domino intelligamus Apostolum dicentem, Quia non justificabitur ex lege omnis caro coram illo, per legem enim cognitio peccati (Rom. III, 20). Cognitio dixit; non, Consumptio. Quando autem cognoscit homo peccatum, si non adjuvat gratia ut cognitum caveatur, sine dubio lex iram operatur. Quod alio loco ipse Apostolus dicit, ipsius enim verba sunt: Lex iram operatur. Hoc autem dixit, quia ira Dei major est in praevaricatore, qui per legem cognoscit peccatum, et tamen facit: talis quippe homo praevaricator est legis, sicut et in alio loco dicit, Ubi enim lex non est, nec praevaricatio est (Id. IV, 15). Propter hoc et alibi ait, Ut serviamus in novitate spiritus, et non in vetustate litterae: legem volens intelligi litterae vetustatem, novitatem vero spiritus quid, nisi gratiam? Et ne putaretur accusasse legem vel reprehendisse; continuo sibi opposuit quaestionem, et ait, Quid ergo dicemus? Lex peccatum est? Absit. Deinde subjunxit, Sed peccatum non cognovi, nisi per legem: hoc est quod dixerat, Per legem cognitio peccati. Nam concupiscentiam, inquit, nesciebam, nisi lex diceret, Non concupisces. Occasione autem accepta, peccatum per mandatum operatum est in me omnem concupiscentiam: sine lege enim peccatum mortuum est . Ego autem aliquando vivebam sine lege: adveniente autem mandato, peccatum revixit, ego autem mortuus sum, et inventum est mihi mandatum quod erat in vitam, hoc esse in mortem; peccatum enim occasione accepta per mandatum fefellit me, et per illud occidit. Itaque lex quidem sancta, et mandatum sanctum, et justum, et bonum. Quod ergo bonum est, mihi factum est mors? Absit. Sed peccatum ut appareat peccatum, per bonum mihi operatum est mortem, ut fiat supra modum peccator aut peccatumper mandatum (Id. VII, 6-13). Et ad Galatas dicit: Scientes autem quoniam non justificatur homo ex operibus legis nisi per fidem Jesu 0895Christi, et nos in Christo Jesu credidimus, ut justificemur ex fide Christi, et non ex operibus legis, quoniam ex operibus legis non justificabitur omnis caro (Galat. II, 16).